Desturi ('Urf) inaweza kuwa Sahihi na inaweza kuwa Fasidi, na desturi ambayo wanazuoni walitumia kama Hoja (ushahidi wa kisheria) ilikuwa Desturi Sahihi.

The ‘Urf can be Saheeh and it can be Faasid, and the ‘Urf that the ‘Ulamaa used as a Hujjah (legal proof) was the ‘Urf As-Saheeh.

‘Urf Sahihi ni ‘urf ambao hauipingi maandishi yoyote kutoka katika matini za Shari‘ah, haupotezi maslahi (faida) yaliyokusudiwa wala hauelekei kuleta mafsadi (madhara au uharibifu). Mfano wake ni watu kuzoea kwamba anayetoa posa humpa yule anayemposa nguo au vitu vya namna hiyo kama zawadi, bila kuwa na athari yoyote kwa Mahari.

The ‘Urf As-Saheeh is the ‘Urf that does not oppose a text from the Shar’iyah texts and does not cause a considered Maslahah (interest) to be lost nor is it most likely to bring a Mafsadah (harmful or corrupt matter). This is like the people being accustomed to the one proposing offering items of clothing or something similar to the one he is proposing to, as a gift whilst having no impact in relation to the Mahr (dowry).

Baadhi ya Maulamaa walichukulia ‘Urf kuwa ni Asl miongoni mwa Usool za Istinbaat ambayo juu yake yamejengwa Ahkaam Ash-Shar’iyah, na ni Daleel miongoni mwa Adillah Al-Ijmaaliyah (vyanzo vya ushahidi) kama vile Qiyaas na Ijmaa’. Miongoni mwa kauli zao kuhusu ‘Urf ni usemi: “Al-‘Aadah Muhkimah” (Desturi ndiyo huamua jambo), na usemi: “Al-Ma’roof ‘Urfan Ka-l-Mashroot Shartan” (Lile linalojulikana kwa desturi ni kama lile lililowekwa kwa sharti).

Some of the ‘Ulamaa considered the ‘Urf to represent an Asl from the Usool of Istinbaat upon which the Ahkaam Ash-Shar’iyah are built and as a Daleel from amongst the Adillah Al-Ijmaaliyah (Sources of evidence) like Qiyaas and Ijmaa’. From amongst their statements in respect to the ‘Urf is the saying: “Al-‘Aadah Muhkimah” (The custom resolves or overrides the matter) and the saying: “Al-Ma’roof ‘Urfan Ka-l-Mashroot Shartan” (The known by custom is like the stipulated matter by condition).

Miongoni mwa Adillah (ushahidi) zinazounga mkono Hujjiyah (uhalali wa kuwa hoja) ya Al-‘Urf ni zifuatazo:

From amongst the Adillah (evidences) supporting the Hujjiyah (proof validity) of Al-‘Urf are the following:

1 – Kutoka katika Qur’aan, Kauli Yake Ta’aalaa:

1 – From the Qur’aan His Qawl Ta’Aalaa:

2 – Miongoni mwa Sunnah ni Hadith inayohusishwa na Mtume wa Allah ﷺ:

2 – From the Sunnah is the Hadeeth attributed to the Messenger of Allah (saw):

Hii ni pamoja na idhini ya Mtume wa Allah (saw) kwa baadhi ya A'araaf (desturi) zilizokuwa zikijulikana sana miongoni mwa Waarabu kabla ya yeye kutumwa kuwa Nabii. Mfano wa hilo ni Al-Mudaarabah, ambapo imepokewa kwamba Al-'Abbaas Ibn 'Abdul-Muttalib, alipokuwa akitoa fedha katika Al-Mudaarabah (mkataba wa ushirikiano), alikuwa akimwekea sharti mfanyakazi kwamba asivuke baharini, asiteremke bonde, na asinunue chochote. Kisha akifanya hivyo, angekuwa na dhamana. Jambo hili lilimfikia Mtume wa Allah (saw), naye akaliona kuwa jema (yaani, akaliidhinisha).ﷺ [Tabayyun Al-Haqaa'iq Vol 5 52-53]

This is in addition to the Messenger of Allah’s (saw) approval of some of the A’araaf (customs) that were well known to exist amongst the Arabs before his being sent as a Prophet. This is like Al-Mudaarabah in the case where it has been cited that Al-‘Abbaas Ibn ‘Abdul-Muttalib, when paying money in Al-Mudaarabah (contract of partnership), used to stipulate upon the worker that he would not cross by sea, descend a valley and to not buy anything. Then if he was to do that he would be assured. This reached the Messenger of Allah (saw) and he viewed it well (i.e. he (saw) approved of it). [Tabayyun Al-Haqaa’iq Vol 5 52-53].

Ni kama vile Al-Salam (uuzaji wa mbele) kama ilivyosimuliwa kutoka kwa Ibn ‘Abbaas (ra) kwamba alisema: "Nabii ﷺ alifika Al-Madinah wakati walikuwa wakifanya uuzaji wa mbele kwa matunda kwa mwaka mmoja na miaka miwili. Basi akasema ﷺ:

It is also like As-Salam (forward selling) as it was related from Ibn ‘Abbaas (ra) that he said: “The Nabi (saw) came to Al-Madinah whilst they were practising forward selling in respect to the fruits for a year and two years. So he (saw) said:

3 – Kwa mujibu wa maoni ya wale waliouchukua, ‘Urf hurejea kwenye Daleel ya Shar’i iliyozingatiwa (Mu’tabar), kama vile Ijmaa’ na Masaalih Al-Mursalah. Ndani ya ‘Urf inayorejea kwenye Ijmaa’ mna Istisnaa’ (kumwomba mtu atengenezee kitu kwa niaba yako) na kuingia bafuni. Desturi ya ‘Urf ilitendeka kuhusiana na mambo yote mawili bila kukemewa, na hivyo imetokea kwa njia ya Ijmaa’, wakati Al-Ijmaa’ inazingatiwa (Mu’tabar). 4 – Matumizi ya Fuqahaa’ ya ‘Urf katika zama na nyakati mbalimbali, na kuizingatia kwao katika Ijtihaadaat zao, ni Daleel ya usahihi wa kuizingatia. Hiyo ni kwa sababu matumizi yao yake yanalingana na kiwango cha Ijmaa’ As-Sukootiy, na kwa hiyo kuizingatia kwao kama Daleel kumethibitishwa na Al-Ijmaa’.

3 – The ‘Urf, in the opinion of those who upheld it, returns to a considered (Mu’tabar) Daleel Shar’iy like the Ijmaa’ and the Masaalih Al-Mursalah. Included within the ‘Urf that returns back to the Ijmaa’ is the Istisnaa’ (asking someone to manufacture something on their behalf) and entering the baths. The practise of an ‘Urf took place in respect to both of these without any rebuke and so it has occurred by way of Ijmaa’ whilst Al-Ijmaa’ is considered (Mu’tabar). 4 – The Fuqahaa’s usage of the ‘Urf throughout different eras and times and their consideration of it within their Ijtihaadaat represents a Daleel for the correctness of its consideration. That is because their utilisation of it is equal to the level of the Ijmaa’ As-Sukootiy and as such their consideration of it as a Daleel is established (or proven) by Al-Ijmaa’.